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  1. Audrey L. Anton (2012). Respecting One's Elders: In Search of an Ontological Explanation for the Asymmetry Between the Proper Treatment of Dependent Adults and Children. Philosophical Papers 41 (3):397-419.
    Abstract The infantilization of older adults seems morally deplorable whereas very young children are appropriate recipients of such treatment. Children, we argue, are not mentally capable of acting autonomously and reasoning clearly. However, we have difficulty reconciling this justification with the fact that many of the elders whom we respect are mentally deficient in those very same ways. In this paper, I try to make sense of this asymmetry between our justifications for infantilizing the young and our conviction that our (...)
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  2. Donato Bergandi (1999). Les Métamorphoses de l'Organicisme En Écologie: De la Communauté Végétale aux Écosystèmes/The Metamorphoses of Organicism in Ecology: From Plant Community to Ecosystems. Revue d'Histoire des Sciences 52 (1):5-32.
    L'écologie préénergétique des années 1905-1935 est à la recherche de ses objets d'étude. Des unités fondamentales de la nature (telles que formation végétale, association végétale, climax, biome, communauté biotique, écosystème) se trouvent en compétition et se succèdent les unes aux autres. Autour des années 1920 et 1930, la philosophie organiciste d'Alfred N. Whitehead, ainsi que la perspective évolutionniste d'Herbert Spencer et les propositions émergentistes de Samuel Alexander et Conwy L. Morgan, deviennent des références sous-jacentes au débat épistémologique concernant les unités (...)
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  3. Speranta Dumitru (2015). De quelle origine êtes-vous? Banalisation du nationalisme méthodologique. Terrains/ Théories 3.
    The high frequency that the question “where are you from” gets asked in ordinary conversation, as well as the insistence on getting private information from people one hardly knows, reveal an interesting phenomenon: an exceptional reversing of the codes of politeness, where indiscretion becomes the rule while efforts to avoid it become impolite acts. In order to explain this phenomenon, this article compares the hypothesis of racial micro-aggression defended by the existing literature and supported by the results of the French (...)
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  4. Kenneth M. Ehrenberg (2007). The Ideal and Non-Ideal in Behavior Guidance: Reflections on Law and Buddhism in Conversation with the Dalai Lama. Buffalo Law Review 55:675-679.
    Highlighting the distinct approaches to behavior guidance employed by law and aspirational religious institutions like Buddhism, focusing on the work of Lon Fuller. There is importance to both baseline or duty-centered rules such as found primarily in criminal law and deontic morality, as well as aspirational guidance principles that are found in religious law, virtue ethics, and sometimes seen in civil law. However, the specific assumptions and aims of these two modes of guidance must be harmonized to be effective.
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  5. Jessica Flanigan (2013). Charisma and Moral Reasoning. Religions 4 (2):216-229.
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  6. Dustin Garlitz (2014). Morality. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  7. Christine James (2005). The Benefits of Comedy: Teaching Ethics Through Shared Laughter. Academic Exchange Extra (April).
    Over the last three years I have been fortunate to teach an unusual class, one that provides an academic background in ethical and social and political theory using the medium of comedy. I have taught the class at two schools, a private liberal arts college in western Pennsylvania and a public regional state university in southern Georgia. While the schools vary widely in a number of ways, there are characteristics that the students share: the school in Pennsylvania had a large (...)
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  8. Aleksandar Jokic (2011). Unjust Honoris Causa. Freedom Activities Centre.
    This book offers a detailed account and analysis of the academic scandal regarding the honorary doctorate awarded to Professor Michael Walzer by Belgrade University and the events that followed.
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  9. Ayesha Kirk (2015). The Cerberus: Parental Licensing And The Equalization Of Opportunity. Dissertation, Georgia State University
    Hugh Lafollette’s theoretical justification of parental licensing hinges upon consideration of the harms associated with raising children. If we understand Lafollette’s stance as one in which the moral status of children is equal to that of other human beings, we must consider what such a commitment might require of social institutions such as the family. Unlike other licensing programs, I argue that Lafollette’s parental licensing program serves as a tool by which fair equality of opportunity can be acquired for those (...)
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  10. Gusztáv KOVÁCS (2012). “Solidarity Between Generations” in the Family: Opportunities and Obstacles. ET Studies 4 (2):341-348.
  11. Shu-Hsien Liu & Robert E. Allinson (1988). Harmony and Strife Contemporary Perspectives, East & West.
  12. Paula M. L. Moya (2006). Book review: Maria Lugones. Pilgramages/peregrinajes: Theorizing coalition against multiple oppressions. Lanham, md.: Rowman & Littlefield, 2003. [REVIEW] Hypatia: A Journal of Feminist Philosophy 21 (3):198-202.
  13. Krishna Mani Pathak (2010). Poverty and Hunger in the Developing World: Ethics, the Global Economy, and Human Survival. Asia Journal of Global Studies 3 (2):88-102.
    The large number of hungry people in a global economy based on industrialization, privatization, and free trade raises the question of the ethical dimensions of the worsening food crisis in the world in general and in developing countries in particular. Who bears the moral responsibility for the tragic situation in Africa and Asia where people are starving due to poverty? Who is morally responsible for their poverty - the hungry people themselves? the international community? any particular agency or institution? In (...)
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  14. Joseph Raz (2003). The Practice of Value. Oxford University Press.
    The Practice of Value explores the nature of value and its relation to the social and historical conditions under which human agents live. At the core of the book are the Tanner Lectures delivered at Berkeley in 2001 by Joseph Raz, who has been one of the leading figures in moral and legal philosophy since the 1970's. Raz argues that values depend importantly on social practices, but that we can make sense of this dependence without falling back on cultural relativism. (...)
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  15. Gregor Schiemann (2001). Zum Verhältnis von Common Sense und wissenschaftlichem Naturbegriff. In H. Franz (ed.), Wissensgesellschaft: Transformationen im Verhältnis von Wissenschaft und Alltag.
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  16. Desh Raj Sirswal, The Role of Religious and Spiritual Values in Shaping Humanity (A Study of Dr. B.R. Ambedkar’s Religious Philosophy).
    Values are an important part of human existence, his society and human relations. All social, economic, political, and religious problems are in one sense is reflection of this special abstraction of human knowledge. We are living in a globalized village and thinking much about values rather than practice of it. If we define religion and spirituality we can say that religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, and (...)
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  17. Lawrence Torcello (2016). The Ethics of Belief, Cognition, and Climate Change Pseudoskepticism: Implications for Public Discourse. Topics in Cognitive Science 8 (1):19-48.
    The relationship between knowledge, belief, and ethics is an inaugural theme in philosophy; more recently, under the title “ethics of belief” philosophers have worked to develop the appropriate methodology for studying the nexus of epistemology, ethics, and psychology. The title “ethics of belief” comes from a 19th-century paper written by British philosopher and mathematician W.K. Clifford. Clifford argues that we are morally responsible for our beliefs because each belief that we form creates the cognitive circumstances for related beliefs to follow, (...)
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  18. Ben Ware (forthcoming). Living Wrong Life Rightly: Kant Avec Marx. Key Words 13.
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  19. डॉ0 आभा रानी (2013). भारतीय संस्कृति और हम. SOCRATES 1 (1):30-34.